a quite different Nature 4 Whether Rarefaction or Subtilization make a Body to be less a Body or more a Spirit than it was before 5 Whether a Red-hot Iron have any nearer Approximation to Life than it had before or the Flame of a Candle than the Extinguisht Snuff or Tallow of it 6 Whether this Corporeal Spirit be Semicorporeal and Semi-spiritual As for the Second Opinion let me Query Neither is it only United to the Glandula pinealis and thence Influences the Body First why the Soul should sit upon the Glandula pinealis more than upon any other part of the Body and whence it appears that it doth 2 Whether or no it be extended thro every part of the Conarion or is only one point of it If extended thro every part then why not as well thro the whole Body If in a point how it Acts and Insluenceth the Body 3 Whether this Virtue which the Soul doth Exert and Communicate in its Operations be the Essence of the Soul or no Now these Two Opinions seeming to disagree with the Canons of Reason and True Philosophy it will not I hope be unkindly resented if I exhibit another to the deliberate perusal of the unprejudiced which altho at the first it may seem a little Uncouth yet I am perswaded after some Consideration it will appear to be attended with lesser Inducements to make any Wise Man Incredulous of its verity than either of the former But by its Extension thro the the Body it Actuates all its parts and that is this that the Soul is United to the Body by its Extension thro every one of its parts that the Soul is Extended is not my busienss here to Demonstrate having designed a particular Chapter for it to which I shall refer the Reader and where I shall endeavour to remove the difficulties wherewith this Truth may seem to be burthened If this then be proved how easily may we Imagine an Union of the Soul with the Body to result from its Extension and Diffusion thro the parts thereof CHAP. V. Of the Immateriality of the Soul THe Immateriality of the Soul is a Truth so Undubitably certain and so generally believed that those who have arrived to that height of Audacity as to deny it are justly looked upon to be no better than Atheists for whoever is become so grosly erroneous as to believe his own Soul to be material is consequently reduced may I say Blasphemously to Averr the Nullity of A Deity O Incredulity not to be parallelled O Atheisme absurd and abominable the Immateriality of the Soul may be evinced First from its Activity In-activity is a property pertinent to Matter for Matter can exert no action of it self no not so much as Local Motion unless it be agitated by some External Cause there being no such thing as Natural Motion Matter being a Thing Naturally Inert and Passive but a Spirit which is of a Nature far transcending Matter is always Active and therefore Plato called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-moving it is an imprevaricable Law with all Bodies that nothing whatsoever can move unless it be moved by another and hence it followeth that the Soul that moveth without being excited by any thing else Acting and Operating from its own Intrinsic Power and Faculty is of a higher Race than they From its large Capacity and Discursive Faculty and consequently Incorporeal 2 The large Capacity and Discoursive Faculty of the Soul Demonstrates its Spirituality when we consider the multitude of things that are at once contained in the Soul as likewise its Power of Exerting those Notions and Apprehensions which it had Imbibed in Discourse how can we Conceive any otherwise than that she is Spiritual in her Essence 3 Its Simplicity Uniformity Immortality Self-reflection and Perfection are Infallible Manifesto's of its Incorporeity we may also add Cogitation a Property only Essential to a Spiritual Being From Cogitation for as we said before Matter cannot move it self how much less then is it able to perform that excellent Operation of deeming and thinking I am not Insensible how some do endeavour to evade this Argument for a Late Author doth pretend to Solve the manner of Cogitation Mr. Hobbs his Evasion without recourse to an Incorporeal Principle for faith he the very Motion of Reaction of one part of Matter on another or at least the Continuation of this Reaction can easily effect this for we find by experience when we are Occupied in serious Meditations or diligently incumbent upon our Studies a great Commotion in our Heads and a kind of Confusion in the Parts of the Brain which would not happen except Perception and Cogitation did depend on Matter and were made by the Motion and Agitation of the Particles of the Brain There might be some probability in this It s Solution if the Author could drive us to believe that there was nothing else but Matter in the whole Universe but seeing this is altogether impossible we shall condemn the other as false and ridiculous for if this were true why may not also the Bodies of Men when defunct be endued with the same Power of Cogitation For they are then no less capable of Reaction or Susceptive of Corporeal Impressions besides if we divide Matter into Monads or Minute Physic Particles I Query whether these Monads being seperated one from another may be capable of Perception and Cogitation or only the Compositum resulting there-from Now I think there is no one so a Friend to Atoms that he should think them to have Intelligence for who can believe that the smallest Particle of Matter is indued with Sense and Perception But if it be the whole Compositum what can be the Reason that out of Insensible Things should Emerge Things capable of Sense and Apprehension How is it possible that from the various Coition of Atoms which are Senseless and Incogitant should be produced a Cogitant Animal Having thus proved the Immateriality of the Soul A Digression concerning the Soul of Brutes I must crave leave here to make a little Digression concerning the Souls of Brutes whether their Souls be Immaterial or no Concerning which I shall Nominate Three Opinions all which have been very plausibly received by many First The Opinion of the Lord Bacon Dr. Willis and Gassendus who who do thus Philosophize viz. That Brutes have a Corporeal Soul which being of an Ignite and Fiery Nature doth move the Organized Bodies of these Animals For this See Willis de Anima Brutorum Du. Hamel de Corpore Animato Bacon's Natural History and Learned Mr. Gales Philosophia Generalis Secondly The Hypothesis of Renowned Des Cartes viz. That Brutes are nothing else but Machins curiously Fabricated by the chief Opifex of Nature being Acted and Moved by no other than a Mechanic Motion having neither Sense nor Perception in them and this Opinion saith Monsieur Fernelius seems to be taken from the Philosophy of Moses
But now a Form depends upon Matter in every if any of its Operations Again Thirdly the Soul is not one with the Body neither in Indentity as a Substantial Act according to the Peripateric Philosophy is the same with the â—ubstance not by inclusion or inherence as a Mode or Accident is one with its Subject but only in Composition as Two United Parts are one which still retain their proper Essences and can exiâ—t a part So that the Soul is an Essential part of the Composiuâ—um and not the Form thereof Lastly it is evident that the Specific difference and distinction of Man is taken as well from one part as from the other Man differs from Angelic Beings in his Body in his Soul from Inanimate Creatures yea in his Soul there is something which distinguisheth him from Angels and in his Body whereby he differs from other Bodies And as these two parts are so fitly composed and ordered that they make one compleat Being there are some particular Forms Properties and Modes which discriminate him from all other things in the whole System of this habitable Orb as Os homini sublime dedit coelumque tureri Jussit erectos ad sidera tollere vultur c. Now the definition which Aristotle gives of the Soul is far from explicating the Nature thereof Aristotle's Definition the Soul vidiculous and Pedantic neither is it any way satisfactory but Ignotum per ignotius explicans explaining an unknown thing by a thing abundantly more unkown and that is this Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive actus corporis Physici Organici vitam habentis in potentiâ The Soul is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an act of a Physical and Organic Body having Life in Power An unintelligible Coacervation of Non-sence for who can interpret the meaning of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot Imagine unless he do as Hermolaus a Famous Barbarian did who when he had got some Society and Colloque with the Devil the Devil demanded of him What he should do for him He said he desired nothing more than that â—e would explain unto him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle's Definition Yea I can truly say concerning this with a Late Author in â—â re nemo crassius Aristotele peccavit qui talem protulit anima definitionem quae omnibus plene rebus corventrâ—t veluti commune emplastrum vulueribus omnibus inedetur praeterea quid nobis distincti per actusvocem innotescit nihil amplius me Hercule quam si quis lucem definiat actum corporis lucidi calorem actum corporis calidi In this thing no body hath more grosly erred than Aristotle who brought forth such a Definition of the Soul which is applicable almost to all things and as a Common Plaister heals all Wounds Besides what would he have us to understand by the word Act Nothing more truly than if anv one should define Light to be the Act of a Lucid Body and Heat the Act of a Calorific Body How manisest an Ambiguity saith a Learned Writer and how great an Obscurity is there in the word Act or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate perfection Such definitions as these are so far from augmenting our Knowledge and encreasing our Literature that they detrude us into inextricable Laby rinths and obnubilate those things which in themselves are evident Having thus laid down the reason why we cannot Assent to the Definition of Arstoile it is now incumbent upon us to produce the true and genuine definition of the Soul The true Definition of the Soul Its Essence consists in Cogitancy which is this The Soul is an Incorporeal Cogitant Substance or a Substance of a Spiritual and Incorporeal Nature whose Essence consists in Cogitation This Definition is very comprehensive and very intelligible The genus here ascribed to a Soul is al Substance it is not a Model an Accident a Form or Quality but a Being of a self-subsisting Nature It is a Spiritual and Incorporeal Substance not an Igneous Fiery Flammeous Avery Aetherial or any blementary Substance but a Substance of higher Nature It borrowed not its Origen from Matter nor derived its Rise from any Corporeal Being its very Essence and formal Reason is Cogitancy It never ceaseth from perfoâ—ming the Action of thinking be the Body never so profoundly Dormant be tho Animal Spirits never so Entoxicated be the Brain never so much Stupified the Soul is still Active Cogitating Ruminating or â—ontemplating it may be troubled and diverted from being intent in it Conceptions but the Act of thinking can never be impeded neither can any thing put an end to its Cogative Operations There is no Narcotic Dose can cause the Soul to sleep nor any Anodyne Medicine to Eutoxicate an Active Spirit No for when the Ventricles of the Brain are Obstructed by Opium the spissified Juice of Soporiferous Poppies or when the Spirits are Locked up by Laudanum a more refined and rectified Medicine the Soul is so far from being attached by the Narcotic Virtue thereof that it is hereby rendered more intent in its Operations abstracted from Matter When the Body is quiescent Cogitancy hath no dependance upon the Body it is not so diverted by sensible Objects as it is in vigilance when some External Objects do always present themselves to the Organs of Sensation CHAP. III. Of the Origen of the Soul HAving laid down the true Definition of the Soul and rersised the falsity of Aristotle's Desinition proved it to be spurious and illegitimate in the precedent Chapter We now proceed to in Rie and Origen and here we have to deal with a two-fold Antagonist Teh First are Those that suppost the Soul to prae-exist that is was created in the beginning of the World and so had a Subsittance long before it was united to the Body The others are those that ussert that the Soul is propagated extraduce or generated of the Soul of the Parents If the first Hypothesis were true That the Soul doth not praexest the Soul would have some remembrance of its former condition the things which it had cognizance of before it was incarcerated in the Body as the Platonists imagine would certainly be now recorded for the Memory is a faculty of the Soul and essential to the same And altho the Artcients did judge it altogether incongruous to bring God upon the stage perpetually Cudworth's Intellectual Systeme of the Universe and make him immediately interpose every where in the Generation of Men by the miraculous Productions of Souls out of nothing yet if we well consider we shall find that there may be very good reason on the other side for the successive Divine Creation of Souls namely that God did not do all at first that ever he could or would do and put forth all his Creative Vigor at once in a moment ever afterwards remaining a Spectator of the consequent results God might also for other
where the Blood is said to be the Life of Brutes Le-Grand also in his Book De Carentia sensus cognitionis in Brutis hath endeavoured to defend Des Cartes and prove that Brutes are nothing but Natural Horologies or Organs of Clock-work being altogether as void of Sense as Clocks performing their Motion the same way The Third is the Hypothesis of Famous Derodon Dr. More and Dr. Cudworth viz. That Brutes are Acted by an Incorporeal Soul not differing in kind from Mans but only in degree That Bruits have not Material Souls From the First of these I must needs acknowledge my Dissent or contradict my self in what I said before yet still retaining that Reverence and Adoration I bear to the Learning of its Authors For I have already declared that there is contrariety between Matter and Spirit so that a Material or Corporeal Spirit is a contradiction and I have already said that Matter of it self is Inactive Senseless and Inert Dr. Cudworth's System of the Universe Neither can the Souls of Brutes saith a late Learned Philosopher be imagined to be Flame and Fire for Flame and Fire is nothing but such a Motion of the Insensible Parts of a Body as whereby they are violently agitated and many times dissipated for begetting those Flames of Light and Heat in the Animals Now there is no difficulty at all in conceiving that Insensible Particles of a Body which were before Quiescent may be put into Montion this being nothing but a new Modification of them and no Entity really distinct from the Substance of the Body as Life Sense and Cogitation are and therefore it is but a crude Conceit of Atheists and Corporealists That Souls are nothing but Fiery and Flammeous Bodies for tho Heat in the Bodies of Animals be a necessary Instrument for the Life and Soul to act by in them yet it is a thing really distinct from Life We might also add That according to this Hypothesis the Souls of Animals could not be Numerically the same thro the whole space of their Lives since that Fire that needs a Pabulum to prey on doth not always continue one and the same Numeric Substance the Soul of a new-born Animal could no more be the same with the Sould of that Animal Seven years after than the Flame of a new-lighted Candle is the same with that which twinkles in the Socket which indeed are no more the same than a River or Stream is the same at several distances of time Which Reason may be farther extended to prove the Soul to be no Body at all since the Bodies of Animals are in a perpetual Flux Neither are they Insensible Machins Concerning the Second Hypothesis which is the Cartesian give me leave to say with an Ingenous Author Nec demum negaverim inquit animalium corpora esse Machinas miro artificio coagmentatas sed nihil esse quam Machinas qua nihil sentiant nihil agant ac pulsu tantum agitentur alieno id vero adduci non possum ut credam at que eos qui contradicunt appello an nullam in cane Venatico cum per compendia viarum leporem insequitur nullam in leporibus cum per varios flexus canes insequentes cludunt nullam in bestiis quae predâ vivunt aut cognitionem immo caliditatem varios ut it a dicam artes animadverterunt I will not deny saith he but that the Bodies of Animals are Machins by admirable Artifice compacted together but that they are nothing else but Machins without Sense and Action and only moved by Extern Impulse is a thing I can never be reduced to believe and I challenge those that contradict me to tell me Whether in a Hungting Dog that follows the Hare the shortest way or in a Hare indeavoring to delude the Dogs by her various turnings or in those Beasts that live upon the Prey they have not observed some Cognition Sagacity yea may I say Various Arts What do these Mechanics intend who do not only deprive Brutes of Cognition but also of Sense O absurdity contrary to common Experience Do we not daily see Brutes I mean the more perfect ones to receive Sounds in their Ears and thereby excited to Labour Meat Drink and divers Actions And who will deny that a Dog a Cat or an Ape do discern their Food by Smells And certainly this Hypothesis was not dreamt on when this Distic was made Nos Aper auditu Linx visu simia gustu Vultur odoratu praeceelit Aranea tactu That Brutes are Senseless and Inanimate things can no way be conceived how then could Spiders so Geometrically weave their Cobwebs and Bees so exactly form their Cellula's of an Hexagonic or Sexangular Figure How could Foxes by that craft and cunning catch Birds and deceive the Dogs that pursure them c. But that Brutes also have Immaterial Souls The Third Hypothesis then is that which seems to be most Genuine and Rational For if the Soul of Brutes be not Incorporeal the Soul of Man can never be proved to be Incorporeal for either all Conscious or Cogitative Beings are Incorporeal or else nothing can be evinced to be Incorporeal Those very things which we menrioned before to prove the Immateriality of the Soul of Man are apparently to be seen in Brutes as Activity Discoursive Faculty Uniformity Cogitation Cognition and Sagacity and the Actions we daily see performed by them seem more like the Actions of Rational Souls than of Dead and Senseless Matter as Doubting Resolving Inventing c. as is evident in Hawks Dogs Jaccals Foxes c. and then by the Docility of them and certain Continuate Actions of a long Tract of Time so orderly performed by them that they seem to argue Knowledge in them rather than to proceed from Brutish Matter Nay more in some Beasts there is Prescience of Future Events and Providences the Knowing of Things never seen before and such other Actions observed in some Living Creatures which seem to be even above the Reason that is in Man himself An Obje ∣ ction Neither indeed is the Objection of any consequence which our Adversaries would retort upon us That this Hypothesis supposeth also the Souls of Brutes to be Immortal which is a Notion dangerous and destructive say they to the Rules of Christianity To this I answer That there seems to be no great Reason why it should be thought absurd to grant Perpetuity of Duration to the Souls of Brutes any more than to every Atome of Matter or Particle of Dust in the whole World so that this Objection hath nothing of validity in it for they are Durable whether Corporeal or Incorporeal For Heaven and Earth and all the parts constituting the same will never be annihilated but metamorphized and changed And so the innumerable Company of Souls that were created by God may very well be supposed to survive their separation from the 〈…〉 which they actuate and so continue in a State of
Immortality being continually preserved by the Almighty Concourse of Him that created them Not that I think the Souls of Brutes to be capable of that Felicity or Misery the Souls of Men are but we may either suppose them to proceed from the Anima Mundi or Soul of the World which may also be supposed to be Immaterial and so return to it at the Dissolution or rather that when they are divested of their Bodies they take to themselves Aereal ones Some there are that will not admit but explode Aereal Vehicles who suppose That the Souls of them surviving Death doth so continue in a State of Inactivity Insensibility Sleep Silence and Stupor until by a Transmigration they re-assume new Bodies to act in for while Spirits are divested of Bodies they cannot exert any Action But this Supposition would destroy our own Assertion alrady laid down concerning the Active and Cogitant Nature of the Soul But least I should exceed my bounds in too long a Digression I shall now come to the next general Head proposed in Order to treat on and that is The Immortality of the Soul CHAP. VI. Of the Immortality of the Soul The Immortality of the Soul Proved FRom what hath been already alledged concerning the Nature Origin Union and Immateriality of the Soul may with great facility and by necessary consequence be gathered its Immortality also and the fore-precedent things may serve for Topics whence we may raise so many Arguments clearly to evince the same From its Nature The Nature of the Soul is so evident a Demonstraitve of its Immortality that whoever understands the one cannot but easily apprehend the other Is not Spirituality a plain Manifesto of a Durable Existence and Activity and Cogitancy and inseparable Concomitant of Immortality How undeniably doth Plato the Mirror of the Mirror of the World for Learning demonstrates from the Souls being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-moving that it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever-moving Is it probable that those inestimable Creatures whose very Essence declares them to be made for a high or end were created for nothing but to actuate these Bodies for a momentary space and then to return to nothing Shall those Pious and Divine Souls who for hopes of the Fruition of the endless Pleasures of another Life have wich great alacrity and content of mind undergone the difficulties of this Mortal Pilgrimage find nothing at the end of their Journey for their reward but a final annihilation And shall the malevolent Slaves of the Devil who have lavished their Patrimony and spent their days in serving the God of this World and in doing Obeisance to their Lusts and Debauched Appetites be discharged from the Penalty of their horrid Crimes by a Cessation of their Essence What can prove a greater Derogation from the Equity of a just Creator than so gross and Supposition Will He From its Origin who hath formed a Creature so like himself so soon destroy it What can be a greater Reflexion on his Wisdom Shall that puff of Divine Breath which had its Rise from Gods Immediate Inspiration subside vanish and become a Non entity Certainly That hand that could immediately produce a Being out of nothing can by an Immediate Concourse preserve it from relapsing into nothing again neither are there any Motives to perswade him that can do this to will the contrary Were the Soul generated from the Parent it might then be corruptible but it hath its Origin from a higher Principle it must needs the◠be of a Nature more lasting permanent and durable From its Union It s Union also is another Test o◠its Immortal Existence if it were united to the Animal Spriit by in near Approximation to the Nature of it or if fixt and fastened to the Pineale Glandule this might be a plausible Pretext to make us entertain some thoughts of its Mortality and Perishing with the Body whereby it is so much influenced but seeing its Union is caused by its permeating the Body and extending and diffusing it self thro every part thereof and so by a vigorous Energy actuating the same certainly all such Imaginations conceiving it Mortal are now banisht and exploded Our Fourth Topic is not likewise empty of proof to demonstrate this Truth From its Immateriality Were the Soul a Substance compounded of the Four Elements or Five Chymic Principles Blended together we should have little reason to plead for its Immortality because all Corporeal Things are subject to Corruption and have that within the verge of their own Essence that in time will cause a Dissolution in them Nam contraria contraiis destruuntur For Contrary Things are destroyed by their Contraries and all Mixed Bodies have within themselves Qualities may I call them so repugnant one to another but the Soul as hath already been proved being of an Immaterial Nature is not obnoxious to any such Cause of Mutability And Nature it self teacheth us That whatsoever hath a Being will be possessed of it until it meet with something to destroy it But now what contrary Principles opposite Elements or repugnant Qualities can Psycotomists or Anatomists of Souls I mean those that hold them Material and so Mortal find in the Analysis of Spirits There are masty more Arguments of undubitable Verity and undeniable Evidence to evince the Souls Immortality as its Infinite Desire of More Mediums to prove the same and its Solicitude about an Immortal State in Dissatisfaction under all the Felicities of this Life and vehement Appetite and Desire after Eternal Beatitude the Fear of Death the Remorses and Stings of Conscience which all Men fall under upon the Sense of Guilt But the Largeness of the Subject and the intended Brevity to which I have limited myself will admit only of a Transitory Glance upon every Thing that occurs to our Speculation Of the Stale of the Soul after Death that it doth not sleep Having therefore proceeded thus far I shall add a little concerning the Manner of the State the Soul remains in immediately after its Dissolution from the Body and that it That I do not believe as some do That it remains in a State of Sleep and Stupor till the Resurrection but that it takes up an Aereal Vehicle and hereby its Motion is made Feasible which if the Soul were devoid of a Body it would be impossible to perform If the Soul immediately after its Separation from the Body pass not only into a State but a Place either of Eternal Misery or Everlasting Happiness it is contrary to the Laws of Nature it should be carried thither without a Body That Souls assume Vehicles after Death for Loco motion is a Property of Bodies and no way to be performed by Spirits separate from Bodies Besides to argue for Vehicles it is a Priviledge proper only to the Deity to live and act alone without Vital Union with a Body It is Natural to a Soul to inliven a
Venters we come now to the Artus which are the Hands and Feet The Hand and its parts A Hand in the signification of Galen and Hypocrates is that part from the top of the Shoulders to the extremities of the Fingers and is divided into the Arm and the Hands strictly so called or the extream Hand The Arm is again divided into the Humerus or Shoulder and the Cabitus The Humerus is that part from the top of the Shoulder to the Elbow and the Cubit is from the flexure or bending of the Elbow to the Wrist the extream Hand is divided into the Carpus or Wrist which is that part between the Cubit and the Palm of the Hand the Metacarpus which is that part between the Wrist and the beginning of the Fingers and the Fingers the intern part of the Metacarpus is called Vola or the Palm of the Hand the extern Dorsum or the Back of the Hand the Fingers are five the first is called Pollex or the Thumb the second Index the third Digitus Medius the fourth Annularis the fifth Anricularis The Foot with its Parts The Foot is that part which reaches from the Nates to the extremities of the Toes and just as the Hand it is divided into the Femur the Tibia and Pes Parva the Pes Parva is also divided into Pedius Metapedius and the Toes As for the Muscles of the Artus I shall refer the Reader to those that treat of them as Bartholine Riolan and Spigelius Having ended the Divisions of the whole Body there yet remain some other things that do respond both the Venters and the Artus already treated on and they are the Veins which arise from the Liver and so answer to the lower Venter the Arteries from the Heart which answer to the middle Venter the Nerves from the Head which serve the upper Venter and the Bones which respond to the Artus But I doubt I have been already too tedious in this Chapter and therefore I shall at present omit them and so altho something abruptly end this Chapter CHAP. X. Of the Humours Temperaments and Complexions HAving thus far done our endeavour in delineating in their proper Colours those things we promised in the Front of Title Page of this Discourse now those that remain do offer themselves in their proposed Order to our Consideration and Explication and they are the Humours Temperaments Complexions Sexes and Ages of Mankind to begin with the first we shall joyn three of them together being terms almost of a Synonimous Signification or at least their Explications very much depending one upon another onely first in a prefatory way let me advertize or re-mind both my self and the ingenious Reader of the great usefulness and benefit of the knowledge of them that so I may be more diligent in performing my part and the Reader hereby instigated to give greater attention to what is here exposed to his candid perusal The great use and benefit of the knowledge of the Temperamentâ—s It is not enough to have an Idea in our Head of the solid parts of the Body in order to a compleat knowledge of that Microcosm but also it is very requisite to note the fluid parts and truly the Anatomy of that which some call the Sanguine Liquor I mean that fluid Substance continually circulating thro the Veins and Arteries and purging it self thro its proper Emunctories those Vessels destin'd for Secretion is no less conducing to the defence of Humane Sanity and the restoration of it when it s lost which is the only end aspired after by the generous Sons of Aesculapius those standing Pillars and Columns of the Medicinal Faculty those absolutely necessary Ministers of Nature and under God preservers of Mankind in their daily Practice and Labours both in their Acts of Charity and Deeds of Mercy in those things for which they only expect a recompence from God and in those for which they are sufficiently gratified by Men I say this is no less conducing to the Health of Man than the dissection of Bodies What particular part of Learning can contain in it more both of profit and pleasure than to know the Principles or ingredients that compose this Balsom of Life and to see what a close coherence there is between the Actions both Natural Vital and Animal and Passions Gestures Habits the Qualities of the Body as Heat Cold Moisture and Dryness Colour of the Skin and Hair and the Temperaments of the Body and what an intimate dependance they have one upon another how the Health of Man consists in the regularity and order of the Humours and Sickness in their ataxy and irregularity and how by a prospect into the Complexion of a Body Sickness impending may be fore-seen and effectual preservations being in time applied the fatal end of such surprizing enemies may easily be prevented and certainly the best method a Physician can use to restore a Person almost overcome by the assaulting violence of morbific tyranny either when the Particles of his Blood are violently agitated in a continual Fever that vehement Conflagration and boiling Ebullition of the Crimson Juice or when the more solid parts especially the Vital and Intestine are almost drowned when immersed in the deluge of a Dropsie that flood and inundation of watery Humours in the Body or when by the Obstruction of the Pores the Gall a feculent and excrementitious part of the Blood doth regurgitate and mingle it self with the pure Blood and hereby contuminate it and give it that unhandsome tincture of the Yellow Jaundice I say what can be more effectual to rout and profligate these direful Symptoms than to reduce the Blood from the vitiation of which Liquor these and a thousand more sad and dangerous effects have their first rise to its pristine eucrasie and also the Humours of the Body to their wonted eutaxie for Sublata causa tollitur effectus Take but the Cause away and the Effect soon ceaseth so that hereby the state of those Bodies so afflicted with these tormenting Maladies is soon meliorated a good Crisis first appearing and afterwards Nature having received due and proper Auxilaries from some of her skilful Ministers I mean those Physicians tho no other deserve the Name of Physicians that are well skilled in the Complexions and Temperaments of Bodies and accordingly Methodically not Emperically apply their Remedies doth throw off that morbific Matter whereby she had so long been burthened and molested upon which all those Malidies do like Spectrums vanish and disappear The Temperaments The number of the Temperaments according to Galen according to the Opinion of Galen and the Ancients are Nine four of which are simple as the Hot the Cold the Moist and the Dry Temperament four compound Hot and Moist Hot and Dry Cold and Moist Cold and Dry and one Moderate which they call Temperamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our thoughts concerning Heat and Cold and the other Qualities cannot but be
and next to it most active from this Principle ariseth the variety of Colours and Smells the pulchritude and deformity of Bodies and the diversity of Tastes in a great measure that this Principle is copious in the Blood is evident from this that we are for the most part fed with Fat and Sulphurious Things From the solution of this it is very probable that the Crimson Tincture of the Blood ariseth for sulphureous Bodies do above all others tinge their dissolving Menstruums with a red Colour and when by reason of Crudity the Sulphur is not dissolved the Blood becomes pale and watery and will scarce make red a Linnen Cloth that is dipt in it The Mass of Blood thus impregnated with a considerable quantity of Sulphur together with abundance of Spirits becomes very fermentescible Salt which is a principle of a Nature more fixt than either Spirit or Sulphur neither so disposed for Volatility is that which makes Bodies compact and solid also ponderous and durable it promotes the coagulation of Bodies and Retards their Dissolutions resists Corruptions and Inflamability and because Spirit and Sulphur are too Volatile it fixeth them by its embracing them that this Principle is in the Blood is manifest by its Gusto when the saline Particles in the Blood are not enough exalted by reason of a bad Digestion but remain crude and for the most part fixt the Blood hence becomes thick and unable to perform its due circulation so that from hence arise Obstructions in the Bowels and solid parts and hence Serous Crudities are abundandantly generated but if by reason of the Deficience and Depression of the Spirit the Salt be too much exalted and reduced to a fluor a sharp austere Diathesis doth then accost the Blood such as is observed in Scorbutic Persons and in those that are attended with Quartian Agues Phlegm or Water which is the Vehicle of Sulphur and Spirit and the Medium to unite them together with the Salt for the other Principles being dissolved or at least diluted in this are kept in motion but without it they become stiff and congealed it is upon this Principle that the Fluidity of the blood depends hereby also its Conflagration and Adustion is restrained and its Heat tempered Earth is that which gives Consistency and Magnitude to Bodies by this the too great Volatilization of the Blood and its Accension is hindered Now tho these Principles are those whereof the Mass of Blood be composed yet this doth not at all destroy our former Assertion of the four Humours for while the Blood is circulating in its containing Vessels some of its Parts do continually wax old and new ones do supply their Deficience hence either by Crudity or too much Concoction something of necessity must become useless and Excrementicious which by the Fermentation and Effervescence of the Blood as in the Effervescence and Depuration of Wine it is secerned and seperated from its Mass Thus that watery Humour that is percolated in the Cavities of the Stomach and Intestines is called Phlegm those Particles of Salt and Sulphur and and some other adust ones secerned in the Liver and received by the Vasa Choledocha is that which they call Bile or Choler and the Earthy Feculencies sometimes in the Spleen is that we call Melancholy But these things I shall more fully handle in the subsequent Chapter where I shall Discover something of the Depuration of the Blood CHAP. XI Of the Functions of the Body NOt to tread in the footsteps of the Ancients farther than their Sentiments are agreeable to the Canons of Reason and Experience I shall not here confine my self to proceed in their Method it being inclusive of some particulars altogether ridiculous and exploded by all the ingenious for whoever will so devote himself to all their Tenents must of necessity restrain his mind from believing not only Maxims of undeniable Verity but also demonstrations of infallible Experience Thus those that conform their Opinion to theirs about the Subdivision of the Nutritive Faculty into the Attractive Retentive Concoctive and Expulsive must necessarily thwart their own Experience at least nullifie the constant Rules of Nature in imagining new and fictitious ones viz. By the attractive Faculty they would have us conceive that in the parts of this Body there is resident some charming Vertue whereby the Proxime Aliment is allured to them or that they by a kind of Magnetic Influence do effectually draw unto them the adjacent Nourishment By the Retentive they would have us believe that the parts of the Body finding this Aliment so agreeable and consimular to their Nature are so inamour'd with them as to retain them by voluntary Embraces The Genuine Distribution of the Functions The Genuine therefore and Legitime Distribution of the Functions are into these seven viz. The Nutritive the Vital the Sensitive the Locomotive the Enunciative and the Generative The Nutritive Function First the Nutritive Function forasmuch as Animals can perform those Actions which their Nature is capable of while they continue in that state in which they were first formed the God of Nature hath ordered that a Nutrition should succeed which might dilate and amplifie their slender Fibres by interweaving and assimulating so many more congeners to them as might reduce their Bodies to a convenient magnitude besides which is a great end aspired after by Nature in this necessary Function this greatly conduceth and almost solely serves for the Conservation of the Animals for since the primary Principle of Life in every Animal is a certain vital Flame and indegenary Heat such as is the rectified Spirit of Wine upon Ascention which penetrates and briskly agitates the fluid parts continually feeding upon them as its proper Pabulum or Fuel which Sulphureous and Oily Particles afford Aliment to that lamp of Life this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or innate Heat at first kindled by the Vegetative Soul or rather the Plastic Spirit in the Blood constantly burning in the Heart as in its Fountain or Primary Focus and thence by Diffusion of it self thro the Arteries warming enlivening and cherishing the Parts would soon consume and dissipate all its soluble Particles had it not a constant supply and continual Reparation or Renovation of those decays it causes to exhale and evaporate by a substitution and assimulation of equivalent Particles in the room of those dispersed and absum'd and so at last a Marasmus or Consumption would immediately ensue and the fluid parts being quite exhausted or dispersed and the vital Flame being quite destitute and devoid of Sustenance Life would totally be extinguisht but to anticipate such sad Effects and that this Principle of Life might not become our intern mortal Enemy so soon to destroy us our Mother Nature hath constituted this noble Function How Nutrition is performed which how it is performed is now incumbent upon me a little to explicate and that this may be done in a regular procedure we must subdivide
other is united to them The Material or Constitutive Principle of this is now commonly reputed not to be the Blood tho Aristotle greatly contended for it and the School of Physicians hath given its Suffrage to verify this Tenent but a certain sweet mild and balsamic Liquor analogous to the White of an Egg out which a Chicken is formed The next is the Vital Function The Vital Function this is that whereby Vital Spirits are generated in the Heart for the Conservation of Life in the whole Body Life primarily consisting in the procreation of Heat and Spirits and their due Contemperations with the Blood and Members of the Body and hereby vivifying them it is most necessary a living Body should be furnished with them and seeing that they are dissipable and soon ready to be spent the Body would soon be left in a state altogether inactive and liveless were it not supplied by a continual Generation of Vital Spirits By Vital Spirits I mean nothing else but the more fine What Vital Spirits are volatile aetherial sublim'd and subtiliz'd part of the Blood by which the Fermentation and Intern Motion of the Particles in that Liquor is maintained and that in its Circular Motion preserved from Stagnation and Coagulation and when the Body remains in a state of Health a seperation is continually made of all Immiscible and Heterogeneous Bodies which are either taken in with the Aliment or else come in the Blood from the Ambient The Archeus of the Pseudochymists a meer Fiction This is that Vital Flame I before mentioned and it is nothing else that the Pseudochymists do understand by that great Term their Noble Archeus that Vox praeterea Nihil To the Conservation of this Lamp of Life or the Generation of Vital Spirits there are two Actions or Motions subservient viz. Pulsation and Respiration Pulsation how performed Pulsation is not made a Motive Faculty inherent in the Blood either in respect of its Ebullition and Rarefaction or Vection and Attraction but partly by the Influx of the Blood distending the Ventricles of the Heart and partly by that pulsific Faculty residing in that Fountain of Life this Pulsation consists of three parts the Systole the Diastole and the Perisystole or intermediate rest The Systole is the Contraction of the Heart to a narrower compass expelling the Blood contained in the right Ventricle thro the Vena Arteriosa into the Lungs and that contained in the left into the great Arterie and so into all the parts of the Body Hence we may see the reason why the Motion of the Heart is most sensibly perceived on the left side without imagining the Heart to be more situate on that side than on the other The Diastole is a Dilatation of the Heart to receive the Blood in the right Ventricle out of the Vena Cava and into the left out of the Arteria Venosa The Perisystole is a certain quiet or short rest between the Systole and Diastole but of this see more pag. 108. Respiration it s two parts Inspiration and Expiration Respiration is an Act of the Lungs and Thorax consisting of two contrary Motions alternately successive Inspiration and Expiration Inspiration is caused by the Dilatation of the Lungs and Breast that so the Ambient Air might be received Expiration is the Contraction or Compression of those Parts whereby the same Air is expelled just as the Air is received in and expelled by a pair of Bellows The use of Respiration is not as hath been vulgarly held by the Ancients to refrigerate or cool the heat of the Heart for we see Air blown out of a pair of Bellows doth not any way extinguish but promote the accension of Fire but the use of Respiration is as Dr. Charleton saith 1. The use of Respiration in Eight particulars To subtilize the Blood and by the admistion of Air make it more convenient Fuel for the Lamp of Life and matter of Vital Flame 2. Or as Dr. Henshaw ingeniously supposeth To perform the Office of a Tonic Motion which is wanting in the Lungs for saith he In all the Musculary Parts of the Body there is a Natural Contraction of the Fibres whereby the Blood proceeding from the Heart and diffusing it self thro these parts is expelled thence and caused to recede to its Fountain again now the Lungs being a lax spongy and Parenchymous part is devoid of this Motion and certainly did not Respiration supply its defect it would soon be overwhelmed with the redundancy of Blood coming upon them and so a Suffocation of the Animal would immediately ensue 3. It serves for the Creation of Voice whether Articulate or Inarticulate 4 For the distribution of Chyle both out of the Stomach and Guts thro the Venae Lactea into the grand Receptacle and out of that Receptacle into the Ductus Chyliferi 5. For the Exclusion of Excrements 6. For Smelling 7. For Coughing Sternutation Excretion and Emunction 8. To assist the Body in any strange violent Motion The Sensitive Function The next is the Sensitive Function this is that whereby a Man doth exercise his Sense Whether or no Sense be performed by the Influx of Animal Spirits I cannot here determine there being so many almost inextricable difficulties on both sides The Senses are commonly known to be five The number of the Senses The Visive Auditive Tactive Gustive and Olfactive or Seeing Hearing Touching Tasting and Smelling each of which Senses have their proper Organs In every Sensation there are these four things requisite What things are requisite in every Sensation First An Instrument well disposed Secondly A proportionate Object Thirdly An adapted Medium Fourthly A convenient distance between the Object and the Instrument The Loco-motive Function The next Function in order is the Loco-motive whereby a Man performs local and voluntary Motion the Instruments that Nature hath supplied a Humane Body with for the performance of this are Muscles Tendons Ligaments and the Junctures of the Bones The Enunciative Function The Enunciative is that Function whereby a Man expresses the Sentiments of his Mind by his Voice the Organs of this Function are the Lungs the Aspera Arteria the Mouth that the Voice might be at pleasure either intended or remitted the Tube of this Arterie is furnished with Ringy Cartilages the lower of which if when contracted the attracted Air doth meet How a strong and a weak Voice is caused there is instantly caused a strong percussion and hence a great Voice results but by the uppermost a smaller re-percussion is made And hence an acute and squeeking Voice ariseth and that the sound after it is modelled in the Larynx might be articulated Nature hath given us a Throat Tongue Lips Teeth and Nostrils The Generative Function The last of all the Functions is the Generative this was appointed for the multiplying of Mankind it is from the mutual Congress of two Sexes the prolific
debilitated and diminished hence the habit of Bodies is render'd fluxible and Man passes in a short time as it were out of one Crasis and Constitution of Body into another so that the space in which such like mutations as these are made is properly termed an Age â—iverius Or the true Notion of an Age is that space of Life in which by the action of the Native Heat upon the Primogenial Moisture the Constitution of the Body is manifestly changed The Division of the Ages of Man The Ages of Man not to divide them according to the Rules of Lawyers and Astrologers but as is most consistent to the Canons of Physic and most redounds to the use of Physicians are Four Pueritia Childhood Juventus Youth Consistens Aetas Middle-Age Senectus Old-Age Before I particularly handle each of these I will only take notice how Nature takes delight in her Quaternary changes The Constitutions of Men are distinguisht by Four Humours and Temperaments every Disease by its Four Parts the Beginning the Increment the State and the Declension A Year is divided by its four-fold Mutation into so many Quarters and the Ages of Man neither exceed not fall short of this number Pueritia or Child-hood Child-hood is from the Birth or very Exit of the Partus from the confining Cubicle of its Mothers Womb into the ample Pavilion of a capacious World to the 25th year of its Age. This Age is for the most part hot and moist it is again distributed into Four Parts the first is Infancy which is extended to the Fourth or according to others to the Seventh Year The Second Pueritia strictly so called to the Fourteenth The Third Pubertas to the Eighteenth The Fourth Adolescentia to the Twenty fifth The Character of an Infant When the feeble Infant first enters upon the Stage of this World how exactly doth it act the Part of a bewildred stranger and imitate some wandring Pilgrim arrived at some strange and unknown Haven or one that is banish'd out of a comfortable Region where he could indulge himself in what most of all delighted him into some exotic and destitute Countrey or like a Person very well cloathed who in an instant he knows not how is stript Naked and so exposed to the Eyes of them whom he never saw before Thus the Infant after its exclusion from the Womb looks on this side and on that side and in the mid'st of Friends sees no Friend and then by its Countenance seems to express or at least it is legible in its Face what Aristotle when among his Friends vocally pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Friends no Friend and because it cannot express its own Sentiments or manifest its wants in the unknown Language of that strange Land which it is now by force and compulse reduced to inhabit it begins to utter its Complaint in its own proper Tongue and bewails its forlorn Condition with Ehu's and such like deplorable Interjections but at last finding a necessity of its abiding here it endeavours to acquaint it self with the Modes and Fashions of the place wherein it is and to imitate their Customs and Practices it is pleas'd with Toys and Baubles and the Rattles of Infancy then arride it and thus he spends the two former parts of his Age in Folly and Vanity and truly the third little better but when he arrives at the Fourth which is Adolescentia he divests himself not only of the Swadling Cloaths of his Infancy but also of his Childhood Apparel and then puts on his Manly Gown he abjures the Trifles he so long retained and throws away all such silly Buffoonries and betakes himself to those things that have more Solidity in them Youth his Character The next Age to this is Youth which is Hot and somewhat Dryer than the Age before described now the Heat becomes Vigorous and Intense and precipitates the Blood adapted for Motion into a more than ordinary Fermentation it excites the Appetites to pursue the things they desire with a strange kind of Impetuosity and hurries them to satiate those Cravings and Concupiscible Appetites Now the Body is most robust and the vigorous Spirits are almost indefatigable now Passions are on every side ready to accost the Man and sometimes the violent Impulses excited in his Body make a great impression on his united Mind and cause such a strange influence upon his Soul that he finds it very difficult to abstract his Thoughts from those assaulting Representations injected into his extravagant or too inordinate Phantasie and thus the Mind doth too often consent to those Peccaminosities to which Youth is too much addicted And hence it is very requisite and becoming Youth for them to use a Bridle to all those unruly Passions that they fly not out into a career of those whch they think Heroic Pranks that their Juvenile Age is so inclinable unto or so far transcend their Sphere or exceed their Limits as to indulge themselves in such Hellish Debaucheries as always inhanse a future shame I do not conclude but Passions are lawful and where they are regular none can malign them the forbidden Object or the undue measure of the Passions themselves is that which makes them sinful for such is the Contexture of a Humane Body and such is the brisk fluctuating Motion of the Sanguine Liquor that Man is always disposed for one Passion or other For when an Object obviously presented to the Mind is apprehended by it to be of a Nature Evil and Noxious the Soul is thereby presently stimulated to the Passion of Hatred and thence excited to an ireful Revenge but when a pleasing and delectable Object is represented the Soul immediately caresses it Hence ariseth the Passion of Love the Body in the mean time finding a great Congruity between it self and the object beloved complies to embrace it and thus it is also in respect of the other passions of Youth This Age continues to the thirty first Year some will have it last to the Fortieth The Consistent Age. The Third is Aetas Consistens which begins where the other ends and continues to the Forty-fifth or Fiftieth Year it is called the Consistent Age because those that are in this age do seem to stay stop continue or consist in the same state for tho the strength in this Age doth begin something to be diminisht yet this mutation is not evident or perceptible in the habit or actions of the Body This Age is commonly cold and dry and hence more inclinable to Melancholy than any other Old Age. The last is Senectus or Old-age which continues to the very extremity of Life this is subdivided into three parts Prima Senectus from the Fiftieth Year to the Sixtieth Aetas Ingravescens from the Sixtieth Year to the Seventieth and Decrepitude from the Seventieth Year to the end of Life Now Man having past thro the Spring of his Infancy the Summer of his Youth and the
good and wise ends unknown to us reserve to himself the continual exercise of his Creative Power in the successive production of new Souls The other is Neither is it propogated Extraduce that the Soul is propogated Extraduce from the Soul of the Parent but the absurdity of this Opinion is evident enough from these following reasons Several Arguments against the Souls Propagt 1977. 1 This Hypothesis supposeth the Soul of the parent to be Discerpible and so to Communicate its own Essence to the Constituting the Soul of the Foet us which can be granted to no Incorporeal Being 2 It supposeth multitudes of Souls daily Created which never come to perfection as in Abortions and Effluxes of Seed and this suppofition cannot but too much derogate from the Wisdom of the Divine Architect 3 Such is the Genesis of any thing as is the Analysis but this is the Analysis of Man that the Body should return to the dust whence it came and the Spirit to God that gave it so that seeing the Spirit had its immediate Origen from God at its Creation doubtless at its Dissolution it doth immediatly retuen to him 4 Were the Soul Generated Extraduce it must either be from the Soul or from the Body of the Parent not from the SOul because nothing can be Generated of a thing Incorporeal Incorpireal Beings do not come under sch alterations not from the Body quia nil dat quod in se non habet Because no Incorporeal Thing can be produce out of a Thing Corporeal Not from both for then the Soul of the Partus would certainly participate of the Nature of them both and so become a Substance partly Corporeal and partly Incorporeal 5 The only Way and Method of its being done were it possible it could be done is enough to Induce us to believe the contrary for then the Soul would be a Substance Compounded of Two pieces of a Spirit the one abstracted from the Spirit of the Male the other from the Soul of the Famale Parent and these Two Pieccs or Paris Blended together into one to Compose a Rational Soul which supposal how Irrational Fictitious and Ridiculous it is any Rational Creature may presently apprehend The true Origen of a Soul viz. That it is immediately Created by God It reamins then that we lay down the true Origen of the Soul which is that it was immediately created by God and infased into the Body This Opinion though it be ancient yet several considerable reasons do incline me to believe it as Orthodox and Genuine and the verity of it may easily be manifested not only by the Confutation of the Two former Opinions but from the Testimony of Sacred Writ viz. he formed the Spirit of Man within him CHAP. IV. Of the Vnion of the Soul to the Body THe Soul being a Substance of an Active and Vigorous Nature God who is its Prime Parent being the Father of Spirits deemed it requisite to bestow upon it a Body dilicately Fabricated not only that this might be its Domicil wherein it should lye Incarcerate That Spirits stand in need of Bodies to Act in as the Platonists would have us believe but he really intended that a part of a Spirits felicity should consist in its Union to some body or other which it might make Use of as a compleatly Organized Machin whereby the better to performe its Actions therefore to Angelic Spirits he gave AEthereal Lucid and Star-like Bodies to the Souls of Men while they continue in these Lower Regions Terrestial Bodies yet curiously Fabricated and fit for their Motions and Operations but when they are devested of these by the assaults of Death then he orders them to enter into Aerial Vehicles that so the easier they may Soar into the invisible Regions of the Coelestial Habitacle and to retain these till the Resurrection when they shall re-assume their former Bodies Transformed and Modified into the Nature of Angelic ones But I shall refer a further Procedure upon this till I come to the Immortality of the Soul and shall here treat a little of the manner of its Union to these our Bodies This is a thing so sublime that it transcends the reach of humane intellect to conceive so capacious that it exceeds the limits of Reason to comprehend so abstruse and difficult that it puzzels the Wits of all Philosophers to demonstrate how Two Substances the one Spiritual the other Corporeal things of a quite contrary Nature should constitute but one Compositum what Medium these can be found for their Union by what means the more principal part doth Vivifiâ— and Actuate the part more inferiour what moving Virtue it doth Exert and Communicate to the Body and by what kind of contact this is done Surely these are things that none but he that is the Sole Author of these Phoenomena can demonstrate how or in what manner they are performed yet that they are performed is very apparent and such is the curiosity of that busie and Pragmatic Creature Man that he cannot contain himself from Prying into the Causes of those things the effects whereof declare them so to be tho they are never so abstruse He thinks there is nothing so locked up in the Cabinet of Nature but by his diligence he may find the Key or that there are no Rareties Treasured up in the Magazine of this Created World that he by a diligent Scrutiny cannot find out Some therefore will tell us That in Man there are Three Essential parts a Body a Soul and a Spirit the Body say they is a Substance made of the Grosser Matter viz. Flesh Blood Bones Nerves Cartilages Veins Arteries c. The Soul is a Substance tho Material yet of an AEtherial and Subtilized Nature Fiery and Flammeous Participating both of the Nature of a Body and of a Spirit and the Spirit which is their Third ingredient in their noble Composition is altogether Incorporeal United to the Body by the mediation of the Corporeal Soul Others will affirm that the Soul being the Ruling part The Cartesians sits like a Queen in the Palace of the Brain upon her Throne the Conarion which is a little Glansâ—lous Body almost in the midst thereof there she Contemplates of the Regions of her Kingdom and the Members of that Common-wealth being always attended with her Viceroy the Animal Spirit whereby she doth at Pleasure send an Embassy into the most Remote Parts of this little World thro the nerves But how well the Authors or Abetters of these Two Opinions have hit the Mark. I leave to the Credulous Reader to determine concerning the First I shall only Query a few things That the Soul is not United by the Mediatioc of the Corporeal Soul evinced by several Queries 1 Whether it be sense to say a Meterial Soul 2 Suppose it be whether there be any such thing as they imagine by it in the Body of Man 3 Whether Body and Spirit be not things of